By Joel A. A. Ajayi
Historic cultures, comparable to that of the Hebrews, quite often linked knowledge with complex years. In A Biblical Theology of Gerassapience the writer investigates the validity of this correlation via an eclectic technique - together with linguistic semantic, tradition-historical, and socio-anthropological equipment - to pertinent biblical and extra-biblical texts. There are major adaptations within the estimation of gerassapience (or «old-age wisdom») in each one interval of historic Israel’s existence - that's, in pre-monarchical, monarchical, and post-monarchical Israel. all through this learn, applicable cross-cultural parallels are drawn from the cultures of old Israel’s friends and of recent societies, resembling the West African Yoruba tribe. the final effects are bi-dimensional. at the one hand, there are semantic components of gerassapience, reminiscent of the elusiveness of «wisdom» and the light fluidity of «old age». either phrases have powerful contextual affinity with minimum exceptions. therefore, the attribution of knowledge to outdated age is clear yet now not absolute within the Hebrew Bible (Old Testament). nevertheless, gerassapience is depicted as basically didactic, via direct and oblique directions and counsels of the aged, fostering the saging fear-of-Yahweh legacies. frequently, socio-anthropocentric developments of gerassapience (that is, of constructing outdated age a repertoire of knowledge) are checked by means of theological warrants of theosapience (Yahwistic wisdom). accordingly, within the Hebrew Bible, the terror of Yahweh is usually the start of getting older and clever.
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Extra info for A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134)
Gordon Harris, Biblical Perspectives on Aging: God and the Elderly, Overtures to Biblical Theology (Philadelphia: Fortress Press, 1987), 119 n. 4, 120 n. 7. Malamat’s work could not be procured for review in this writing. See Francis V. , 1982). Some of the essays of interest in this volume include: “Aging: The Jewish Perspective” by Asher Finkel (pp. 111–34), “A Christian Theology of Aging” by Jose Pereira (pp. 135– 62), and “Epilogue: Wise Elders and Old Fools” by Francis V. Tiso (pp. 249–54).
Fox, “Aging and Death in Qohelet 12,” Journal for the Study of the Old Testament 42 (1988): 55–77. See Norbert Lohfink, “ ‘Freu dich, junger Mann . ,’ Das Schussgedicht des Koheletbuches (Koh 11, 9 -12, 8),” Bibel und Kirche 45 (1990): 12–19. Reider B. Bjornard, “Aging According to Wisdom Literature,” The Bible Today 30 (Nov. 1992): 330–34. See Jean-Pierre Prevost, “Vieiller ou ne pas vieiller? Le point de vue de l’Ancien Testament,” Église et Théologie 16 (1985): 9–23. Ralph L. Smith, “Attitudes Toward Aged People in the Old Testament,” Biblical Illustrator 12 (Summer 1986): 40.
For a few of these critiques, see Joachim Buchholz, review of The Elders in Ancient Israel, by Hanoch Reviv, in Biblica 72 (1991): 100– 103; and Leslie J. Hoppe, review of The Elders in Ancient Israel, by Hanoch Reviv, in Journal of Biblical Literature 110 (1991): 132–34. See Ed Glasscock, “The Biblical Concept of Elder,” Bibliotheca Sacra 144 (JanuaryMarch 1987): 66–78. See Joachim Buchholz, Die Ältesten Israels im Deuteronomium (Göttingen: Vandenhoeck and Ruprecht, 1988). See Timothy M. Willis, “Elders in Pre-Exilic Israelite Society,” (Ph.
A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134) by Joel A. A. Ajayi